he Magazine
has always been a non-exhaus ve summary
of Jeunialissime’s ac ons, as well as the major
points that marked the year.

A survey conducted with CONERELA + revealed
that many young people were deser ng churches because they felt discriminated against and
s gma zed.

This edi on focuses on the inter-self and the
existen al and spiritual issues posed by young
LGBTIQ +, certainly, but also all young people in
general, in search of their iden ty. We hope that
the tes mony chosen this year will be a source of
comfort and inspira on for you.

To decant the situa on, this year we have, in
partnership with CONERELA +, brought together
some religious leaders and some representa ves
of the LGBTIQ community to discuss this issue.
You will discover what results in this edi on.

You will discover, in this edi on, how the young
people who a end our debates answer the important and structuring ques ons for them.

Discover also the Reverend JIDE
MACAULAY, who is openly gay and runs the HOUSE OF RAINBOW structure. Our interview with
him will help you make the bridge with all the
issues and will allow you to make a fairer opinion.

Religion and even more spirituality is very important for every individual whoever he or she
is. Unfortunately, religion tends to be the main
determinant in whether or not individuals accept
their sexual orienta on or gender iden ty.

We really hope that this edi on will have a strong
impact in our goal of building a be er future with
our diﬀerences.

With regard to homosexual and bisexual people,
religious groups publicly express their rejec on of
homosexuality and associate sexual behavior of
the same sex with Satanism.
For example, in Bukavu, a Catholic Church radio
sta on runs a program every Saturday, encouraging the community to hate homosexuals and
bisexuals.
How can a young person from these communi es
have good mental health and rapport with religion or spirituality in this type of environment?

Good reading !

Scaly Kep’na
President of Jeunialissime

COVER
Photo : Ajamu Photography UK
Model : Rév. Jide Macaulay

Page

4

OUR DEBATES
IS IT IMPORTANT TO COME OUT ?
ARE WE HOMOSEXUALS FOR LIFE ?
CAN HOMOSEXUALS EXPERIENCE
A SPIRITUAL APPROACH?

LOOK AT
2017 NEWS

Page

12

RELIGIOUS LEADERS AND THE LGBTI COMMUNITY
ON THE ROAD OF A COLLABORATION

Page

15

TESTIMONY
LESBIAN AND CHRISTIAN, I’VE HELD FAITH

INTERVIEW WITH...
REVEREND JIDE MACAULAY OF
HOUSE OF RAINBOW

Page

17

OUR DEBATES

«A priest from my ward told my father that I
am gay. I was chased out of the house and since
then I have no fixed place to spend my nights.
My future is threatened because we can not
stand my studies when I just started university.»
Mardoché
«I’m coming out step by step. But being already
financially self-suﬃcient helps to overcome
retalia ons. Some members of my family are
aware, they do not agree with my sexual orienta on, but no one is able to impose anything on
me. They rather provide the eﬀort to take me as
I am.» Ernest

M

4

any young Kinois have already heard about
the term coming out, in television series or in
reports without really knowing its meaning. It
was therefore deemed appropriate to share what
everyone understood by that. Defini ons flocked
on both sides, each according to his understanding spoke without fear of taunts.
A coming out is the fact of announcing a homosexual or bisexual sexual orienta on, or even a
transgender iden ty. And this announcement is
made by the person concerned. Otherwise, we
are talking about ou ng. More broadly, coming
out can mean an aﬃrma on of someone’s identy.
Some mes they say «get out of the closet». This
marks an exit from his hiding place, a revela on
and self-acceptance as we are.
A er clarifica on, those who came out shared
their experiences. Those who lived it well did not
hesitate to praise the benefits and benefits.
«My coming out was not caused by anyone. But
my family suspected me of being lesbian. I have
long denied. I just didn’t stand the pressure and
I ended up cracking. This has not been easy. I
was s ll a student. At the slightest misstep on
my part, I was a acked on this ground. I was
not rejected but I suﬀered from this period.
Today I am independent, I live be er my coming
out. The coming out allows me to be true to
myself.» Danielle

The image of this step is not always peaceful as
these few tes monies illustrate it. For some, it
was hard and for others a li le less. Outside of
Danielle and Ernest, many young homosexuals
find themselves in the case of Mardoché who
was chased from family and since then he no
longer studies because his father decided to no
longer support his scholarship fees. While he
deeply desires to be important to society.
Many people are neither psychologically nor
financially prepared to this step that has a lot
of consequences. The story of Mardoché led to
the conclusion that there’s no need to come out
of the closet as long as you’re not ready. But in
many ways, this step allows to leave a phase of
anxiety where we’re constantly afraid of being
unmasked. We have firts to analyze the situa on
that we’re in. Financial autonomy is important
before making the decision to come out.
Many others would like to live openly their
sexuxal orienta on or gender iden ty in front of
their loved ones, but the condi ons in which they
are don’t guarantee their future. There are some
who dare to make the leap, but many refuse to
lose privileges, respect and love of their love
ones.
Coming out, let’s no ce it, is therefore rela vely
important phase, but not necessary. It’s important to know that we’re supposed to come out
for ourselves, not for someone else.

FOR LIFE ?
I

n Kinshasa, capital of the Democra c Republic of Congo, there are a lot of young people
who are not able to understand their condi on as
homosexuals, they don’t know how to put words
on what they feel and what they really are. Many
young homosexuals think that their «condi on»
is only transient, that it is only a stage of life,
that will eventually escape them or that they will
be able to «go out» at some point in their life.
Hence, among other reasons, the need for our
gatherings, our deba ng sessions.
‘‘I’m 20 years old and I don’t plan
to stay lesbian a er my 25th birthday.
I intend to get married with a man
and to start a family.’’ J.J
These considera ons did not come out by anchance. Many aspects of our society, of our immediate environment and myths surrounding the
very no on of homosexuality or outright sexual
diversity make a significant influence on the way
the LGBT community perceives itself.
‘‘My father once told my mother
not to worry too much for me,
that it was only a mistake
of youth which would
inevitably end up happening.’’ C.
Currently, a phenomen named SHOWBIZ is
raging. This name iden fies the fact that young
men have sex with men as a business, a source
of money... Some people are not gays or lesbians
but they just sleep with people of the same
sex just for money. And that does not help the
society to perceive diﬀerently homosexuality.
Because by the way, our society iden fies homosexuality as a work and not a statet of being, an
innate condi on.

OUR DEBATES

ARE WE
HOMOSEXUALS

As much as heterosexuality or homosexuality, any
sexual orienta on can be defini ve or scalable.
It depends on the cases. We talk about evolu on
because very o en it could be the result of a
need to rediscover oneself, to explore something
new. And that this quest is born a click. Many
heterosexuals repressing their homosexual side,
having tried something new, have finished as
bissexuals or outright homosexuals. The same
logic is therefore applied cable for homosexuals.
We talk about fluidity. Sexual orienta on would
be fluid.
In addi on, sleep with a sex person opposite does
not make you a heterosexual one. Similarly, sleep
with a person ot the same sex does not make you
a homosexual. Sexual prac ce does not define a
sexual orienta on. And so he was told to J.J that
no longer having homosexual prac ces as she
predicts would not make her a straight so far. But
what would she decide, who knows, to live in denial. Social percep ons can condi on someone to
believe that he has «become» heterosexual and
thus con nue to lie to escape discrimina on and
s gma za on. Because the no on of orienta on
sexuality is much deeper than a sexual aspect.
In the end, there are homosexuals for life, just as
there are who have seen their sexuality evolve,
migrate to something else. Some persons discover later that they are heterosexual while others
are realizing just as late as they are homosexuals.

5

OUR DEBATES

W

hat do you understand about the
no on of spirituality? Can we disnguish spirituality from religion?

What do you think of the compa bility between
spirituality and any sexual orienta on diﬀerent
from heterosexuality? Do people in the LGBTIQ
community have the right to access a form of
spirituality?

6

We understand that in many areas, prejudices
and myths, among other unfounded reasons, are
the source of this confusion. Here are the reacons of some par cipants to one of our exchanges :

‘‘Spirituality,
according to my understanding,
is the fact of being in communion
and in harmony with the world
around us’’ Masema
‘‘For me,
spirituality refers to respect
and love for others’’ Naija
‘‘Spirituality is the fact of being in
communion with God
by observing
His established Laws
and Principles’’
Paul

Did you know that spirituality meant immateriality in the fourteenth century?
In pre-colonial Africa, spirituality was associated
with the existence of invisible forces, ancestors
that served as a bridge between the divine and
men or the visible world.
On the other hand, religion can today be defined
as a «recogni on by the human being of a higher
being / principle of which his des ny depends;
intellectual and moral a tude that results
At the whim of cultural movements and cultural
cross-fer liza on, the no on of spirituality as it is
known at the base has merged into what religion
is. Nevertheless, humanity seeks to redefine this
term to avoid amalgam, given a growing interest
in spirituality.
For it must be said, spirituality is not a religion,
governed by very specific dogmas. The true
spirituality is not biased, it is free and leads us to
a double evolu on: that of the heart and that of
the spirit. Its ul mate goal is self-knowledge. The
path to spirituality is essen ally individual
On the other hand, religion is stagnant and would
prevent to evolve on a personal way, because
res ng on established principles, therefore to
which to conform. No resemblance between all
religions. In religion, «you must believe, without
doub ng, without ques oning, all that they
advance. In contrast, spirituality is a con nual
ques oning, a ques oning, of what we think we
know, «as Daniel Roch tells us in an excerpt to
read on norja.net/lavie/html/la_demarche_spirituelle.html).
‘‘LGBT people would be good
in the legi macy of undertaking

OUR DEBATES

a spiritual step,
since the search for our iden ty
can lead us on this path
personal quest’’,
says Cleo, a par cipant
To commit oneself to a spiritual process involves
embarking on a road that can help those who
be er understand their inner nature. It’s learning
how to improve with eﬀort and self-awareness. It
is a choice operated in full consciousness.
Many young homosexuals wonder if they have
the right to take a spiritual step. Well ! Whether
rich, poor, believer, atheist, hetero or belonging
to the LGBT community, every individual has
the right to claim a spiritual step. For there is no
dogma, no rule that is necessary, except love for
oneself and one’s neighbor.
‘‘Man is not a religious being,
at the base, but it’s rather a being
spiritual. And homosexuals
are part of the human race’’

In a spiritual process, medita on is o en
used. Because it allows to reach an awakening of consciousness. And this awakening of
consciousness does not depend on a religious
principle.
What makes every human being, no ma er what
his belief, no ma er what his social class, no
ma er his financial situa on, no ma er his sexual
orienta on, can claim to a spiritual step. Since
spirituality, in view of the above, does not interfere with sexual orienta on. So, as surprising as
it may seem to some, we can reconcile a spiritual
life and a diﬀerent sexuality.

7

The radio show that braves
8

TABOOS

Launched in 2014, the Jeuniafrica project has strengthened over me. A er
building the capacity of young reporters, the radio programs produced do not just
go online on soundcloud anymore. They are also broadcast on a radio sta on,
the RTVS1, frequency 89.0MHz.
Since 2016, the programs in Lingala are intended exclusively for the listeners Kinois
to be er bring us closer to the public. Those in French con nue to be posted on
soundcloud. The team currently has a dozen young reporters. They are divided
into two groups to cover both types of programs.
Jeuniafrica gives the voice to the young people of Kinshasa to talk about these
problems that are hers. It is also a show that aims to change the way young
heterosexuals look at their LGBTI brothers and sisters.
Online broadcasts are to be heard on

h p://soundcloud.com/jeunialissime

9

Childrenâ&#x20AC;&#x2122;s Radio Founda on
gives voice to youth in more
10
African countries, through
radio waves.
In Ivory Coast, Liberia,
Republic of South Africa,
Tanzania, Zambia and the
Democra c Republic of
Congo CRF is working hard to
amplify the voice of youth.
In Kinshasa, in addi on to
working with the young
Jeuniafrica reporters (the
Jeunialissime radio project),
the FIU supervises street
children by allowing them
to deal with issues aďŹ&#x20AC;ec ng
them on a daily basis,
through programs produced
and presented by themselves.

Opening Ceremony of the 19th International Conference on AIDS and STIs in Africa (ICASA)
Photo credit : David Zamblé

The presence of Jeunialissime at the 19th
Interna onal Conference on AIDS and STIs
in Africa (ICASA), held in December 2017 in
Abidjan, was made possible thanks to the
collabora on with Children’s Radio Founda on.
Two young reporters were sent on the spot, on
behalf of the Jeuniafrica project.
The video «Bringing out the voices of LGBTI
Youth in Kinshasa, Democra c Republic of
Congo» is to be seen and reviewed on
www.vimeo.com.
To find out more, visit their website
h p://childrensradiofounda on.org

11

LOOK AT 2017 NEWS
he 2015 UNAIDS report reveals that
the rate of the HIV epidemic is reduced. To be er eradicate this pandemic, we must not leave anyone
beside the fight, regardless of their
physical, socio-cultural or sexual
orienta on. However, ignorance of the needs of
the key popula on in general, as well as the s gma
and discrimina on of LGBTIQ in par cular, is one
of the major obstacles, not only in preven ng new
HIV infec ons, but also in mi ga ng the impact of
AIDS, providing adequate care, support and treatment.

T
12

In the DRC, the report of the 2016 survey on the
s gma za on and discrimina on of LGBITIQ in
religious circles in the city of Kinshasa shows that
53% of religious leaders sƟgmaƟze and discriminate against people with sexual diversity. Either
they are driven out of places of worship; either
the faithful refuse to sit by their side or shake
their hands. Some LGBTI people have decided not
to go to places of worship, or have even become
atheists; others wanted to commit suicide. This
a tude further weakens LGBTI people with HIV /
AIDS.
It is in this context that a dialogue was organized
from 18 to 20 September 2017 in the city of Kinshasa between religious leaders and the LGBTIQ
community, in order to be er understand and eliminate, in the context of HIV / AIDS, the challenges
of s gma and discrimina on in religious circles. It
was a moment of frank, sincere exchanges, free
expression without taboos and mutual tolerance.
A moment in which par cipants began to search
for common ground, a construc ve solu on that

could lead to collabora on between religious leaders and members of the LGBTIQ community.
It was a ended by 32 people, coming from diverse
backgrounds:
• a representa ve of the Ministry of Jus ce and
Human Rights;
• a representa ve of the Mul sectoral Program
for the Fight Against AIDS (PNMLS);
• a representa ve of the Network of Organizaons of People Living with HIV (UCOP +);
• ten religious leaders from various religious denomina ons (Catholic, Islam, revival, kimbanguists ...);
• ten people from the LGBTIQ community;
• two representa ves of the networks of religious
leaders (CONERELA + and INERLA +);
• two representa ves of the human rights NGO
(FADHUC);
• a representa ve of United Na ons agencies
(UNDP);
• an interna onal NGO (Elizabeth Glaser Foundaon);
• a representa ve of EHAIA;
• two representa ves of the NGO Defenses of
Persons with Sexual Diversity.

Expecta ons
The expecta ons shared by all par es represented
were the following:
• Exchange on the s gma and discrimina on of
LGBTIQ in religious denomina ons;
• Expand the coopera on of religious leaders and
the LGBTIQ community;
• Eﬀec ve integra on of LGBTIQ in religious communi es;
• Clear myths about LGBT;

family.
Therefore it has been pointed out that almost all
of what is said about this community is either false
or non-applicable to a whole community.

Fears

Common recommenda ons

Par cipants expressed several fears; however, the
greatest was to s gma ze or to be discriminated
in the course of these exchanges. Other fears that
have been men oned have been men oned :
• Tackling people with sexual diversity instead of
a acking HIV;
• Disclosure of LGBTIQ HIV Status and Privacy Exposure;
• Lack of compassion for LGBTIQ;
• Disagreements between religious leaders and
LGBTIQ.

Common areas of work between LGBTIQ and religious leaders have been iden fied. Reflec on was
made on the proposals to concre ze the expecta ons of all par cipants in the dialogue, the recommenda ons, as well as the elabora on of the
declara on of commitment and the se ng up of 3
working groups. LGBTIQ and religious leaders have
agreed to collaborate and work together by making the following recommenda ons:
• Organize conferences, seminars and scien fic
days on topics related to LGBTIQ and gender in
faith communi es;
• Pastoral sensi za on and accompaniment;
• Associate LGBTIQ with church and ecclesias cal ac vi es;
• Advocate for LGBTIQ love and rallying speeches;
• Advocate with religious leaders and the faithful;
• Fight against self-s gma za on, s gma and
discrimina on of LGBTIQ;
• Cons tute a team (focal point) of religious leaders of LGBTIQ rights defenses;
• Organize open houses for the recogni on of
the existence of LGBTIQ;
• Train and inform members of religious denomina ons of the existence of people with gender
diversity;
• Struggle for the family integra on of LGBTIQ rejected by members of their families.

Barriers
Several situa ons have been considered as obstacles to the success of the objec ves and expected
results during and a er the dialogue:
• Non-acceptance of LGBTIQ within religious denomina ons because of their sexual orientaon;
• Refusal or non-knowledge of same-sex marriage;
• S gma and discrimina on of people with sexual
diversity.

Consequences
It has been men oned that the rejec on of LGBTIQs and PLHIV leads to:
• self-blame;
• family division
• underes ma on;
• frustra on;
• suicide or an a empt to commit suicide;
• self-s gma za on
• s gma;
• discrimina on.

Myths and beliefs
Lots of prejudices surround the issue of LGBTI
people, and these are so entrenched in our memory that they become convic ons. Some were
men oned, namely: there are no chaste/virgin homosexuals, LGBTI is a satanic and mys cal movement that has come from the «whites» and wants
to conquer the planet, Lesbians go to other women
because they have had amorous disappointments
with the men, homosexuals are all atheists, LGBT
people are abnormal and carry misfortunes in the

The working group
Par cipants wishing to contribute to the success
of this ini a ve in the working group freely expressed their views. In total, the group formed
counts for a departure 12 members. 4 represent
religious denomina ons, 4 others on behalf of the
LGBTIQ community, 2 are part of the CONERELA +
coordina on, 1 is from the Ministry of Jus ce and
1 represen ng Human Rights Organiza ons.
These three days of exchanges between religious
leaders and people of sexual diversity si ng side
by side and speaking openly is a first in the history of the Democra c Republic of Congo. These
exchanges ended in a very warm atmosphere,
all pledging to con nue these exchanges even in

other se ngs. Some religious leaders have made
a commitment to invite LGBTI people to a end
their churches. Other religious leaders wanted
confiden ality in their commitment.
At the end, the coordinator of CONERELA + wisely
asked and advised par cipants to «keep confidenality about the iden ty of religious leaders, since
the LGBTIQ theme is s ll sensi ve in the Congolese religious community. This confiden ality will
allow both par es to achieve the set objec ves.»

«These exchanges are a good start because there are some points of convergence,
despite the sensitivity on the LGBTIQ
thematic in our religious communities»,
a religious leader

14

«Although the Qur’an is silent about the
positivity of the LGBTIQ theme, we will
look for a plot to inject this concept into
Islam», an Imam
«LGBTIQs and PLWAs are people with
talents who can serve God in the church
or in our places of worship», a member of
the LGBTIQ community
« It’s the ﬁrst time in my life to sit next to
someone who claims to be gay and that has
changed the way I see LGBTIQ »,
a religious leader
« Religious leaders shall accept homosexuals as they are in churches »,
a religious leader

TESTIMONY

&

LesbiAN
CHRISTIAN,

I’ve held faith

M

y name is Nokuthula Dhladhla, born
in Soweto, but my family moved back
to Charlestown in KwaZuluNatal in the
year 2000. I am the oldest daughter in
a family of 5. I grew up in a Chris an family. We
a ended Church Christ, Where I gave my life to
God at the age of 10. I was bap zed when I was 16
years and was ac vely involved.

ne evil so I keep it to myself. I prayed hard fas ng
to a point that I was ashamed because nothing
was changing. In my early twen es a girl started
to come to our church, she was open about her
sexuality but she was not embracing it though.
She asked for prayers and we became friends as I
could iden fy with her struggles.
One day the church found out about my sexuality
and that was the worse day of my life because everything that I knew about the loving God I was taught changes into this monster God I didn’t know.
I was told that God didn’t love me, God hated me
and I needed to change so that God will love me
again. I was prayed for months, beaten up, humiliated and made to feel like I was the worse sinner
of them all by the church that I grew up in and
par cipated in now I was an outcast.

I a ended my high school in Sijabulule High
School in Katlehong. I have a Cer ficate in Theology 1998 from Rhema Bible school and a 3 days
short course – Urban ministry – Pretoria University
2008. Other trainings: SAVE training tool on HIV,
gender and sexuality by INERELA, training and resource development- created in the image of God
by IAM, One Body material – on human sexuality,
the inclusive church and image of Godin the face
of HIV and AIDS by Nordic – Foccisa. I am currently
doing a 6 weeks course, ‘Guardians of
Faith: Women and the History of the
Chris an Church’ with Catherine of
‘‘At some
Siena College.
I was ordained in to full me ministry
in 1998 in Metropolitan Community
Churches that was based in USA as a
Pastor of Hope and Unity Metropolitan
Community Church that was based in
Johannesburg.

point I used to believe that
I was demon possessed
and I was dirty,
I needed God to change me.
If I didn’t change,
I was going to burn in hell,
That is what I was told and I didn’t
want that to happen to me.’’

My journey in discovering my iden ty
as a lesbian woman, begins when I was
in my late teen years. I was not sure
what was happening and what is it that
I was feeling. I couldn’t share this with anyone because in my church the preaching was clear that
homosexuality was an abomina on to God and
it was evil. So, sharing what I was feeling was not
an op on because then I will be seen as someo-

In the mixed of that experience I was also gang
raped and when my church found out about it, I
was then told that God was punishing me because
I didn’t want to change and I deserve everything
that has happened to me. That hurt me more than

15

TESTIMONY

16

anything that I have experience in my life at that
me. I didn’t have anyone and the place that I
used to think was safe for me, the church turns
out to be a very scary place. I then took a decision
that I was divorcing God and the church, I couldn’t
con nue loving God who didn’t care but punishes
me and I couldn’t understand because all I knew
was that I was created in His image why all this is
happening now. The worse thing in all this my family didn’t say anything and it was just so painful.
I was an embarrassment to them, the church and
God.

many LGBTI people who had experience hate and
discrimina on through the church, disowned by
families and lesbian women who has experience
correc ve rape that led to them infected by HIV.
I have to be there for them through the hurt and
pain as they go through the process of healing,
realizing that I can use my experience that I have
encounter in the past to help anyone to build their
self-esteem and to bring change by le ng them
know that God loves them regardless. Now I understand the verse that say “everything works together for our good” no ma er how bad the situaon is like. What was meant to destroy me in the
past works together for my good and the good of
others. That is what inspired the work that I do.

In that moment I tried to kill myself by trying to
commit suicide. But I didn’t die and that makes
me upset. When I was taken to the hospital, the
doctor who a ended me a er pumping out the I have also worked to help parents who have LGBTI
pills from my tummy, gave me a hot clap. He asked children, as they also face s gma and discriminaon, some from churches that they belonged to
why I wanted to kill myself, I am s ll young and
have a life ahead of me no ma er what, God has and the community. It is not an easy journey for
created me for a purpose and killing myself was them, one lesson I have learned in all this is that,
not a purpose of God for my life. I must say that when we come out of the closet the parents go
was a wakeup call for me. I was given a second back to the closet. It took my family 20 years and
chance and I thank God that I didn’t die. From that it was just not easy. So, for even other parents it
day, I embraced myself and accepted who God has is the journey, I learned that I have to reach peocreated me to be. I was full of hope. The hope was ple where they are and not judge how they feel
all about knowing that God knew me before I was because this is the journey that we can travel toborn, God created me for a purpose and one of gether.
it is to help other LGBTI
Working with pastors and
people who have been
religious leaders have
in the same situa on or
‘‘...I embraced myself and
been a blessing sharing
even worse, that was exaccepted
my journey with them in
ci ng.
and facilita ng
who God has created me to be.’’ dialogues
workshops around issues
In all this that I started
of sexuality have been a
to read my Bible finding
joy. Even though I face
verses that spoke to me.
My excitement was beyond me, knowing that I was many rejec on and discrimina on from some,
not a mistake but God’s crea on. The work that I do ques oning my calling as a pastor and my ordinaon. I learned that issues of sexuality are complex
in the LGBTI community is inspired by my personal
journey with the church and my faith that I have in and my duty is to journey with one pastor at the
me and be open to journey with them no matGod. I learned forgiveness and love again, I had to
forgive myself, family and the church so that I can ter how bad and diﬃcult the journey is. God is the
be able to heal and be able to help others in their one who can transform all of us.
journeys. I have helped over the years people who
have been lost, didn’t have anyone to talk to, was I am currently a Pastor of House of Prayer and
an ear to listen and a shoulder to cry to those who Worship (HPW) which started in 2015 in Soweto.
needed to cry, feet to travel with others in finding The church is the member of Deo – Gloria Apostothemselves and God, integra ng their sexuality lic Network of Churches that is based in Durban.
It is the church that is welcoming for everyone.
and their faith.
Previously I was a Senior Pastor of Hope and Unity
I have seen so many people changing and embra- MCC (HUMCC) since 1998-2010.
cing themselves again, loving themselves. I met so

How do you define yourself?
Rev. Jide : I define myself as «Dearly Beloved,
child of the living God», I am the favourite gay child
of God. I am a parent, African, Bri sh Nigerian, ordained Anglican Minister, chris an theologian and
unapologe c openly gay. I am a DIVA which means
Divinely Inspired Victoriously Anointed.
It’s very rare to see an African reverend
who claims to be gay, it takes a lot of courage. How do you live the external gaze
on a daily basis?
Rev. Jide : It’s rare because people like me do not
live their authen c lives. They live a lie and hide
the truth about themselves. The reality is that God
and heaven is not bothered about your sexuality
but more about your character. Love your neighbours as yourself. As a gay chris an when you love
yourself you defy the odds of anyone ha ng you.
When they do it’s a reflec on of their failures to
love themselves.
Whether you are a good person or bad, it’s not
about how well you obey rules and laws but how
excellent you live your life as a witness to charity
and the needs of others.
I live day by day expressing the love of God for me
and sharing it with others. It’s a challenge but we
are called to «...rather repay with a blessing for
this is why we are called so that we may inherit a
blessing.»
My principle of acceptance is based on the aﬃrma on in Psalm 139:13-15 : «For you created my
inmost being; you knit me together in my mother’s
womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know
that full well. My frame was not hidden from you

INTERVIEW WITH...

Rev. Jide Macaulay

He is the founding Pastor and CEO of House Of Rainbow CIC. British-Nigerian born
in London, a Christian minister since 1998, a dynamic and an inspirational speaker,
author, poet, pastor and preacher, HIV+ activist, holds a degree in Law, masters
degree in Theology and Post-graduate certificate in Pastoral Theology. Jide focuses his ministry on inclusion and reconciliation of sexuality, spirituality and human
rights. He writes for various Christian and secular Journals. He has authored several
books, Poetry Inspired 2001 and Pocket Devotion for LGBT Christians 2005, he has
won several awards including the 2003 and 2007 Black LGBT Community Award for
«Man of the Year» for his work helping people of faith. Shortlisted for the National
Diversity Awards 2014, in the category for Positive Role Model. He served from 2007
to 2013 as Executive Board member and Co Chair of Pan Africa International Lesbians and Gay Association. He is currently Africa Regional Representative at the
Global Interfaith Network, Board of Trustee at Kaleidoscope Trust UK, and a Trained
Volunteer Champion at Afruca Children’s Charity.

when I was made in the secret place, when I was
woven together in the depths of the earth».
What factors in your life led you to embrace this career?
Rev. Jide : I don’t see being a clergy a career, I
see it as a voca on. A voca on to do good and be
part of something spectacular, beyond this world.
Be there in the service of God towards humanity.
When I was 13 years old, I have always known God
is calling me to be a priest, but I also discovered
the terrifying news of the literal interpreta on of
the bible on homosexuality. So I struggled with
God and my conscience.
I love God and I so badly wanted to be right by
God. But I was exposed to a culture of spiritual
violence and religious homophobia. It was diﬃcult
to find the truth is such space and environment.
I lived my life in fear and I even got married to a
woman, because I wrongfully believe that this was
the will of God. I know be er now that God adores
me, just the way I am. And that I am fearfully and
wonderfully made.
What is the added value of House of Rainbow?
Rev. Jide : The added value of House of Rainbow is in the understanding that we share a gospel
of inclusion in order to bring those on the margin
of society back to the church, especially lesbians,
gays, bisexuals, transgender people. We have
been vilified for centuries and ostracised by our
own faith communi es.
We have been called an abomina on only fit for
hell. John 10:16 reminded us what Jesus said : «I
have other sheep that do not belong to this fold.
I must bring them also, and they will listen to my
voice. So there will be one ﬂock, one shepherd».

17

INTERVIEW WITH...

What are your long-term and short-term
projects for the DRC?
Rev. Jide : We don’t have designated projects
or agenda. House of Rainbow in DRC was a coincidence, we didn’t realised that there was so much
need for a faith base community that is welcoming
for LGBT people. We are listening to the needs of
the people who are organising safe spaces and regular gathering and it is our hope to con nue to
support these ini a ves.
Chris an Parents and faith leaders have a pervasive understanding of homosexuality. The way that
they abuse LGBT folks is unforgivable however, we
believe God is calling us to a higher standard to be
love and non judgemental.

18

The value of House of Rainbow is to raise the awareness that LGBT people are also children of God,
to challenge faith communi es to research more
about homosexuality. Our value also to bringing
healing and reconcilia on to the LGBT people of
faith and none that are hur ng. Enable families to
accept their LGBT members as a precious and unique gi from God.
The Democratic Republic of Congo is a
country where sexual orientation issues
conflict with religious expression and the
political landscape and most part of society is of immediate condemnation but
House Of Rainbow has opened an extension in the DRC, why?
Rev. Jide : We believe quite strongly that sexuality does not conflict with ma ers of faith. But we
must address this from an inclusive angle. The Bible was once used to jus fy slavery and oppression of women, children and people with disabili es. There is also a diﬀerence between religious
expression and spirituality. Which for many LGBT
people it’s an acceptable compromise. Unfortunately, many country laws prohibit same sex behaviours are considered inhumane and also religious
communi es o en go against the ethos of their
own beliefs which calls for peace, unity and love.
Many country legisla ons are developed based
on religious principles. If that is the case I believe
that the government and society of DRC must look
with equity the concerns for the welfare of LGBT
ci zens.

What message do you have to give to
young Congolese in general and young
Congolese Christians in particular?
Rev. Jide : God is love, we must realise that we
are not in this world of our own choice. God is calling us in order to respond to a world that needs
healing and compassion. Congolese Chris ans are
people who know very well the atroci es against
humanity when we take into account their history
of abuses. There is a need to respond with care
and love to ensure that LGBT people are welcomed
in their spaces too.

Jide Rebirth Macaulay

@jidemacaulay

Informing
public opinion and
the community on the
realities that mark
the LGBTIs life.
issuu.com/jeunialissime